德希達在《馬克思的幽靈》(Spectres de Marx)裡面提到異他教學法的提出是 為了討論學習生活(apprendre à vivre)，即關係到正義、關係到如何共同生活，並 且提出當中隱含的權威教育觀。 在《論語》裡面，學習成就君子被認為是一種找尋理想自我的過程。而理想 自我，對德希達來說就像是用來批評胡塞爾的平行論，即面對理想性的虛無，此 虛無對胡塞爾來說就是那個「絕對無預設的預設」。於是成就君子就是成就虛無， 就是通向幽靈，亦即成為他者的歷程。於是「學習生活」就作為聯繫儒家和解構 的重要線索。 學習生活、權威話語和學生意識三者分不開。學生模仿和跟隨(suivre/suis)老 師或者學生就是老師、即那位永遠都不在場的老師。孔子的自傳式教學早已成為 榜樣,於此儒家成為一種他者主義、他者倫理學。孔子像是巫師般蠱惑人心，這 來自於血統，也來自其對古人的欽慕。這時幽靈出場了，君子也是如此被招喚出 來的。 所以《論語》所體現出的絕對人文或人本主義是一種「階層式的、他律的、 外部的、他者式的因材施教」，而不是「自律的、內部的、自我的」人文精神， 反之是一種幽靈化的絕對人文主義。通過孔子理想的志向：「老者安之，朋友信 之，少者懷之」(5.25)看出其親親原則及家庭主義，並且以君子理想作為評判他 人修為的「共同標準」，並進而提升老師之地位，使其可在學生意識中「在場」。 孔子君子理想之繼承與發揮表示其從學古人之精神或鬼魂，通過語言與祭祀(理/ 禮)將過去「學習生活」的另類智慧，及本身隱含的巫師傳統應用於禮樂之中， 並成就異他教學法在《論語》中的應用與實踐。

In Specters of Marx, Derrida referred to hétérodidactique for the purpose of discussing “Learning and apprehending life”(apprendre à vivre). This is intimately related to questions of justice and of how to live together. It also points out the sense of authority implicit in Education. In The Analects, the learning and cultivation achievement of becoming a Gentleman is considered a process of seeking the ideal self. The ideal self, for Derrida, is used to criticize the parallelism of Husserl and to confront the nothingness of the ideality (idéalité); for Husserl, this nothingness is the "presupposition of absolutely no presupposition." So the learning and cultivation achievement of becoming Gentleman is the achievement of nothingness; it leads to becoming the Specter, a journey to becoming the Other. Hence, "learning and apprehending life" is an important link as the connection between Confucianism and Deconstruction. The three faces--learning and apprehending life, authoritative discourse, and student awareness--are inseparable. Students imitate and follow (suivre / suis) the teacher, or student is the teacher who never lectures. The autobiographical teaching of Confucius early became a model. Consequently, Confucianism became sort of teaching of Otherness, an ethics of otherness. Confucius’ image is a shaman-like demagoguery. This derives from his ethno-familial lineage; it also derives from his profound admiration of the ancients. In that moment, the Specter appeared and he also summoned the Gentleman out. Therefore, the Analects of Confucius embodies the absolute human culture or humanism as a "hierarchical, disciplinary, external, individualized teaching of Otherness," rather than as a "self-disciplined, internal and of the self" in the human spirit. At the same time, it is a Phantom of absolute humanism. Confucius’s ideal ambition is that of "keeping the elders safe, being loyal to one’s friends, and protecting the youngsters" (5.25), which reflects his intimate, interpersonal principles and clannism. Moreover, by taking the Gentleman ideal as a "common standard" to judge other people’s cultivation, he enhances the position of “the teacher” and keeps the teachers position ever present in the consciousness of the students. The transmission and development of Confucius’ Gentleman ideal shows that, by studying and cultivating the ancient spirit or Specter and by reenacting the language and ritual (through principle or ceremony), Confucius applies the ancient alternate wisdom of "Learning and apprehending life" with the added inner shaman charisma in ritual tradition and music to achieve the application and practice of hétérodidactique in the Analects.